A30243:2641
Spiritual refining
Spiritual refining: or A treatise of grace and assurance Wherein are handled, the doctrine of assurance. The use of signs in self-examination. How true graces may be distinguished from counterfeit. Several true signs of grace, and many false ones. The nature of grace under divers Scripture notions or titles, as regeneration, the new-creature, the heart of flesh, vocation, sanctification, &c. Many chief questions (occasionally) controverted between the orthodox and the Arminians. As also many cases of conscience. Tending to comfort and confirm saints. Undeceive and convert sinners. Being CXX sermons preached and now published by Anthony Burgess sometime fellow of Emanuel College in Cambridge, and now pastor of the church of Sutton-Coldfield in Warwickshire.Spiritual refining: or A treatise of grace and assurance Wherein are handled, the doctrine of assurance. The use of signs in self-examination. How true graces may be distinguished from counterfeit. Several true signs of grace, and many false ones. The nature of grace under divers Scripture notions or titles, as regeneration, the new-creature, the heart of flesh, vocation, sanctification, &c. Many chief questions (occasionally) controverted between the orthodox and the Arminians. As also many cases of conscience. Tending to comfort and confirm saints. Undeceive and convert sinners. Being CXX sermons preached and now published by Anthony Burgess sometime fellow of Emanuel Colledge in Cambridge, and now pastor of the church of Sutton-Coldfield in Warwickshire.
London: printed by A. Miller for Thomas Underhill, 1652
Title page typeset from the transcription.
A TREATISE OF GRACE and ASSURANCE; Being CXX. SERMONS. › Section 12 › Sermon 106
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And for the first, One eminent and visible reason, why God lets not the destroying 1Sword, as to the Israelite, but the Sceptre of Grace pass over this wise man, is to teach us that humane wisdom hath no merit or causality, yea hath no disposition or preparation to the enjoyment of Christ. For when we see God so ordering it, That not many wise, not many prudent and subtle men are advanced to this crown of glory, all the world seeth it, That it is not humane wisdom or prudence, but the mere grace of God that makes the difference. The Apostle doth often inform those that were converted, That it was not for any works they had done, but by grace only: So then, God who aimeth at his glory in all things, that every mouth might be stopped, that no man might say, I had a better understanding, I had a quicker insight then others, therefore God chose me, he takes such as are Babes and foolish comparatively, and bestows immortality and glory on them. Had the wise men of the world been called, then Ahithophel, Whose counsels, were as the oracles of God had not been refused. The Heathens many of them gave a large testimony of their great wisdom; yet none of the Platoes, the Aristotles, the Tullies of the world did God make use of; but Piscatoria simplicitas, the mean things of the world were the fittest way for God to make his own greatness known; and hence it is that by sad experience we see men of the quickest parts, the nimblest wits, the most constant memories, yet to be the furthest off from the Kingdom of heaven. Its Gods way, he alone will have the glory, and to him only it doth appertain, and therefore he takes not those who may plead any internal worth in themselves.
And for the first, One eminent and visible reason, why God lets not the destroying 1Sword, as to the Israelite, but the Scepter of Grace passe over this wise man, is to teach us that humane wisdom hath no merit or causality, yea hath no disposition or preparation to the enjoyment of Christ. For when we see God so ordering it, That not many wise, not many prudent and subtil men are advanced to this crown of glory, all the world seeth it, That it is not humane wisdom or prudence, but the meer grace of God that makes the difference. The Apostle doth often inform those that were converted, That it was not for any works they had done, but by grace onely: So then, God who aimeth at his glory in all things, that every mouth might be stopped, that no man might say, I had a better understanding, I had a quicker insight then others, therefore God chose me, he takes such as are Babes and foolish comparatively, and bestows immortality and glory on them. Had the wise men of the world been called, then Achitophel, Whose counsels, were as the oracles of God had not been refused. The Heathens many of them gave a large testimony of their great wisdom; yet none of the Platoes, the Aristotles, the Tullies of the world did God make use of; but Piscatoria simplicitas, the mean things of the world were the fittest way for God to make his own greatnesse known; and hence it is that by sad experience we see men of the quickest parts, the nimblest wits, the most constant memories, yet to be the furthest off from the Kingdom of heaven. Its Gods way, he alone will have the glory, and to him only it doth appertain, and therefore he takes not those who may plead any internal worth in themselves.